Attempting to Serve as a Healing Hand of God (Warrior Poet Mental Yoga 183)


From an involved surgery from last week.

Balancing life in your hands, knowing exactly how delicate, remarkable, and interdependent, such a force happens to be, is grace, a blessing, and also a curse to those with a comprehensive awareness of the responsibility of their involvement and intervention when attempting to serve as a healing hand of God.

Are you good enough? Are you deceiving yourself in your own perceptions and/or your own capability? Are you being too meticulous and tedious or perhaps, not enough? Can the fear of failure or mistake be kept at respectful bay? And in the end, no matter the reality and the truth, will you be judged an unquestionable hero or incompetent charlatan by those in the periphery of the act? Is it enough or too much to be the only one who might know the truth either way?

It is a supreme honor to be sincerely entrusted with such responsibility and faith. It touches my soul and lifts me up more than you know. I hate to fail a patient, a client. . .and even myself, but nothing is ever guaranteed, no matter the intent and no matter the skill. This is the burden that weighs upon the true healers and that you might not ever see. These are the thoughts that linger and dwell throughout their daily lives, in between their every breath. These are the demons they (we) must fight alone, for themselves (ourselves) as much as for what we may do for you and yours.

This surgery actually went as well as it possibly could have and the patient is recovering in good fashion, but he will be on my mind day and night, 24/7, for the next 11 days, that is until he has passed out of the real post-op risk period. I’m hoping for my hospital, my staff, and myself, that once again we will all be heroes. . .for Sampson and his mommy.

Wish us all luck if you will.

Dr. Cribb

Visceral Empathy (Warrior Poet Mental Yoga 172)


your exuberant empathy

for one




vehement anger and resentment

towards another,

you are likely

hypnotizing yourself

into believing

that you are

much more





than you truly happen


viscerally be;

you are drawing

 a line

in the sand


your empathy

 where no line

should exist.

To limit


is to fake

such a grace


taint it with darkness


turn all of its light


a murky bastardized force


schizophrenic relativity and antithesis.


the highest spiritual elevation,




all or nothing



consciousness and being.



Empathy and Objectification (Warrior Poet Mental Yoga 162)

My definition of reduced empathy is when we cease to treat another person as a person, with their own feelings, and start to treat them as an object. But it could be reasonably asked: Don’t we all do this all of the time to each other? We enjoy a friendship because the person gives us something, we enjoy a sexual relationship because the person’s body is an object, we employ a person because they provide a service we need, and we might enjoy watching someone for their beauty or athletic grace. These all involve aspects of the person as an object.

My reply to this would be that if our empathy is turned on, then all the while we are treating the person as an object, we are simultaneously aware of their feelings. If their emotional state changed, such that they were suddenly upset, we would not just continue with our current activity, but we would check what was wrong and what they might need. If the friendship is based purely on what we gain from the relationship, such that we abandon the person when they are unable to still provide that, that would be not just a shallow relationship, but an unempathetic one. But I should qualify the definition of empathy by adding that the point at which we objectify another person while simultaneously switching off our sensitivity to his emotions is the starting point toward zero degrees of empathy. It is not the end point because as we have seen in the catalog of crimes that people commit, such a state of mind simply makes it possible to behave in more and more hurtful ways.

The Science of Evil

Simon Baron-Cohen          2011

The Inheritance of All Healers (Warrior Poet Mental Yoga 156)

“One time,” said Castle, “when I was about fifteen, there was a mutiny near here on a Greek ship bound from Hong Kong to Havana with a load of wicker furniture. the mutineers got control of the ship, didn’t know how to run her, and smashed her up on the rocks near “Papa”Monzano’s castle. Everybody drowned but the rats. The rats and the wicker furniture came ashore.”

That seemed the end of the story, but I couldn’t be sure. “So?”

“So some people got free furniture, and some people got bubonic plague. At Father’s hospital, we had fourteen hundred deaths inside of ten days. Have you ever seen anyone die of bubonic plague?”

“That unhappiness has not bee mine.”

“The lymph glands in the groin and the armpits swell to the size of grapefruit.”

“I can well believe it.”

“After death, the body turns black—coals to Newcastle in the case of San Lorenzo. When the plague was having everything its own way, the House of Hope and Mercy in the Jungle looked like Auschwitz or Buchenwald. We had stacks of dead so deep and wide that a bulldozer actually stalled trying to shove them toward a common grave. Father worked without sleep for days, worked not only without sleep but without saving many lives, either.”

“Well, finish your story anyway.”

“Where was I?”

“The bubonic plague. The bulldozer was stalled by corpses.”

“Oh, yes. Anyway, one sleepless night I stayed up with Father while he worked. It was all we could do to find a live patient to treat. In bed after bed after bed we found dead people.

And Father started giggling,” Castle continued.

“He couldn’t stop. He walked out into the night with his flashlight. He was still giggling. He was making the flashlight beam dance over all the dead people stacked outside. He put his hand on my head, and do you know what that marvelous man said to me?” asked Castle.


“‘Son,’ my father said to me, ‘someday this will all be yours.'”

Cat’s Cradle

Kurt Vonnegut          1963

Dunbar’s Number and the Bonding of Reciprocal Exchange (Warrior Poet Mental Yoga 151)

Pretext Cribb Comment: I performed some minor editing and paraphrased a portion of the first paragraph. The credit of content remains attributable to the authors. The principle of Dunbar’s Number and the ramifications of understanding such in relation to behavioral dynamics cannot be understated. This knowledge and observation is prime reasoning to argue against centralization (communism, fascism, democracy, corporatism, and whatever other forms). It explains the most common and probable nature of corruption in the human psyche regarding relationships and interactions. Turning humans and universal empathy into perceived “Its” which deserve only apathy or worst, monstrously destabilizes all of the perceived, as well as all of the perceivers. It clearcuts humanity and the autocorrection of natural law. One wonders if such a behavioral change is not meant to promote war, killing, and carnage amongst people in some attempt to prevent overpopulation and the exponential loss of our true inherent humanity.

Cribb          2017

What allows chain-linked tragedies in “communities” or “groupings” of people is the absence of local (direct) personal shame. Auto-correction or natural correction of personal/individual behavior within a group occurs much more readily in small scale communities where no one can escape public scrutiny and judgement. Such tragedies become inevitable only when the group size exceeds our species’ capacity for keeping track of one another, a point that’s come to be known as Dunbar’s number. In primate communities, size definitely matters.

Noticing the importance of grooming behavior in social primates, British anthropologist Robin Dunbar plotted overall group size against the neocortical development of the brain. Using the correlation, he predicted that humans start losing track of who’s doing what to whom when group size hits about 150 individuals. In Dunbar’s words, “The limit imposed by neocortical processing capacity is simply on the number of individuals with whom a stable inter-personal relationship can be maintained.” Other anthropologists had arrived at the same number by observing that when group sizes grew much beyond that, they tend to split into two smaller groups. Writing several years before Dunbar’s paper was published in 1992, Marvin Harris noted, “With 50 people per band or 150 per village, everybody knew everybody else intimately, so that the bonding of reciprocal exchange could hold people together. People gave with the expectation of taking and took with the expectation of giving.” Recent authors, including Malcolm Gladwell in his best-selling The Tipping Point, have popularized the idea of 150 being a limit to organically functioning groups.

Having evolved in small, intimate bands where everybody knows our name, human beings aren’t very good at dealing with the dubious freedoms conferred by anonymity. When communities grow beyond the point where every individual has at least a passing acquaintance with everyone else, our behavior changes, our choices shift, and our sense of the possible and of the acceptable grows ever more abstract.

The same argument can be made concerning the tragic misunderstanding of human nature that underlies communism: community ownership doesn’t work in large-scale societies where people operate in anonymity. In The Power of Scale, anthropologist John Bodley wrote: “The size of human societies and cultures matters because larger societies will naturally have more concentrated social power. Larger societies will be less democratic than smaller societies, and they will have an unequal distribution of risks and rewards.” Right, because the bigger the society is, the less functional shame becomes. When the Berlin Wall came down, jubilant capitalists announced that the essential flaw of communism had been its failure to account for human nature. Well, yes and no. Marx’s fatal error was his failure to appreciate the importance of context. Human nature functions in one way in the context of intimate, interdependent societies, but set loose in anonymity, we become a different creature. Neither beast is more nor less human.

Sex at Dawn

Ryan and Jethá          2010


So I have to go Away (Warrior Poet Mental Yoga 145)

She said, “There comes a time when everybody has to choose to be a human being or a beast.” I chose but I didn’t find out it wasn’t nice until later. That’s why I didn’t learn arithmetic. I kept sliding lower and lower in my seat until I was sitting on the floor under the table. Crawled around for a long time looking at legs and socks and shoes and finally I couldn’t resist and bit this goldy-pink calf just below the knee in back. There was a lot of yelling and trouble. After that I had to sit up straight and look at the board but I wanted to be crawling around under the table and couldn’t pay attention. There are a lot of people in the world and they are almost all silly and disgusting. If I see too much of them I begin to think I’m like them. Want to die and not see myself again. And they all give me trouble. Just by being there if nothing else. About the most disgusting thing they do is die. Only way to stop that is kill them all off. Turn them all into mud. Stop this awful constant dying. Just blast them all away at once so I can forget about them. But they don’t go away and I don’t have a button. So I have to go away. I always wanted to go away but I knew too much about consequences. Consequences is why the little man runs down the track in front of the train instead of jumping out of the way. He doesn’t know what the consequences would be. He doesn’t know what’s to either side of the tract and he’s running too fast to look. But he’s got to come to the point where he jumps anyway, regardless of the consequences. Or maybe he doesn’t. But I do.


Katherine Dunn          1971

The Role of Teachers: Healers of Children or Enablers of the State? (WPMY 127)

Pretext note: I wrote this as a response to a statement about school and education being only a tool to instill complanciency and blind submission into children so that they would become agreeable dependent drones who could be easily funneled into corporate jobs and the role of an unquestioning tax paying devotee of government authoritarianism. I focused on teachers/educators in my response because I believe that a central unspoken innuendo in this theory is that all teachers and educators are dullards and unaware instruments or tools who simply toe the tyrannical government line.

I do not believe this is the case and I think the matter much more complex than most would suggest or pretend. I delve into the primary complexities below.

 I think most teachers do promote blind acceptance of “popular” socially accepted constructs/taboos and that government is supposed to be regarded as the ultimate trustworthy savior, ward, and defender of freedom and justice for all. Not this fact, but the actual reason this is so is crucial in understanding and correcting the problem. Some teachers may just be apathetic dolts, but I think that majority is fairly small. Most teachers have millstones tied around their necks with the weight of 1) an overburden of responsibility due to student numbers and excessive course material to cover (mandated from their superiors), 2) a very poor wage considering what they are actually expected to do, 3) a herd of destabilized parents, looking for a scapegoat, who most often have created and perpetuated the destabilization of their own children themselves, 4) the limitations of overbearing political correctness and standardization imposed vigorously by their superiors and the parent herd petitioners/jury, 5) the same indoctrination of apathy and encouragement to pursue the path of least resistance and minimal work that almost everyone in this country seems to be baptized in at a very young age as the norm. So, I think the ineptitude/apathy of most teachers and their tendency to promote blind compliance is in large degree from them being beat down into the ground and bridled by destabilized parents, a piss poor paycheck, and the lazy mentality of the majority of the rest of society that can’t even imagine applying themselves anywhere close to the degree that a teacher must on a daily basis. In essence, I think most of the teachers give up trying to help students and change the world through independent reasoning and questioning behavior because they get tired of fighting the rest of the world for the opportunity to do so. The teachers ultimately have to comply with the insanity and madness of everyone around them just to collect their paycheck and keep from going bonkers, so naturally it would follow that their beat down compliance gets passed onto the students. “Why not let a corporation or the government handle it anyway? It can’t be any worse than a bunch of crazy parent’s or the rest of society that has already gone to lazy greed and perpetually passing the buck onto someone else?” When no other alternative is given a real opportunity to exist and flourish, the corporate collective option or the government option will always appear rosier than it truly happens to be. And yes, I do believe that the majority of the corporate collectives and the government is more than willing to add to their numbers of indentured minions.

Some teachers are also outliers who have too much empathy and drive to ever give up or be run to ruin by the system. Those teachers are Angels and Saints, and though some of them may be more centralists than individualists, I don’t believe their centralism has an accurate correlation or is based on the principles of creating submissive-apathetic-indentured-herd-minions as is the (default) case above. This high drive “centralist” of a teacher/educator believes that “fire must be fought with fire” (the corrupt/delinquent/obstructive forces above must be over-dominated <they would say balanced> by the more reasonable tyranny of governmental authority). But their thoughts and motives are not submission, despair, and relinquishing control to the despotic juggernauts (corrupt government and corrupt collective corporatism). They truly want to kick those arch-villains in their balls and in their teeth, so that they might wrangle control away from them and fix the system to be fair and just for all.

The teachers of the first paragraph most likely fall into the Beta or Apath categories psychologically. The teachers of the second paragraph most likely fall into the Alpha and Empath category. The drives and responses of both of these types of teachers is largely based on their inherent genetic and psychological makeup.

My preference is the Alpha-Empath-Decentralist teacher/educator. These are the Jedi and they stand up against daunting odds. They are of legend like the Alpha-Empath-Decentralist small business owner also happens to be. These silly fools understand that “fire must be fought with water” and that “war must be fought with non-violence.” These entities will be specifically targeted by the psychopaths (~ 4-10% of our society) because they are the graces of natural societal correction and if left to their own devices, they would autocorrect all of the madness about them and establish more freedom and independence universally. The psychopaths who perceive everything only as a game of over-dominating as many other people as possible want these Alpha-Empaths-Decentralists defamed and incapacitated in every manner, so that they may rule and play and manipulate the rest of the world through collective corporatism and centralized governmental despotism.

Cribb          2016